Abstract
The tales in the Book of Daniel (Dan 1-6) do not have typical apocalyptic features. The tales form part of a book that also includes visions (Dan 7-12) that exhibit definite apocalyptic features. The question is posed: must the tales be interpreted as apocalyptic literature because the writer in the second century placed it as a prologue to the book with its apocalyptic message of the end of all known kingdoms? To answer the question, it is first necessary to define what apocalyptic literature comprises. This is a difficult question, because each apocalyptic work has unique features. To answer the question on the historic and social origin of apocalypticism difficulty is also encountered because the modern researcher does not have precise historical information relating to the phenomenon of apocalypticism. This article concludes that each apocalyptic work should be investigated on its own right, and that the tales in the Book of Daniel should be interpreted with the writer's apocalyptic aims in mind.
Highlights
The tales in the Book ofDaniel (Dan 1-6) do not have typical apocalyptic features
Hieruit vloei die vraag wat in die verklaring van die Danielverhale essensieel is, naamlik of die Danielverhale (Dan 1-6) ook apokalipties verklaar moet word op grond daarvan dat dit in 'n boek met duidelike apokaliptiese trekke opgeneem is
Die eskatologie is nie 'n toevallige addendum nie, maar 'n essensiele en integrerende deeI van die geloof in God wat in die Ou Testament beskryf word
Summary
Le Roux (1988:2) maak die opmerking dat die Danielboek die enigste in die Ou Testament is wat "eskatologies" genoem kan word. Dit word opgelos deur die sosiale ondersteuning van 'n groep mense wat op dieselfde wyse dink, en herinterpretasie wat vir die gaping tussen eskatologie en realisering voorsiening maak (Le Roux 1988:22)s. Dat die einde vir Daniel nie die einde is wat talle Christene voorsien, in terme van hul verwagting van 'n nuwe hemel en 'n nuwe aarde nie, is duidelik uit die taal wat in die boek gebruik word. 7 Sien egter Collins (1974:37) wat meen dat die wereldbeeld van apokaliptiek nie om twee eras draai nie, maar om twee verdiepings. Meer moet egter oor die verskynsel van apokaliptiek en apokaliptiese literatuur gese te word voor die navorser die Danielboek as apokalipties van aard kan interpreteer. Collins meen die verskuiwing in teologies-historiese denke het dit moontlik gemaak dat apokaliptiek nuut geevalueer kan word
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